1. There Is None Else Besides Him
2. Shechina [Divinity] in Exile
3. The Matter of Spiritual Attainment
4. What Is the Reason for the Heaviness One Feels when Annulling before the Creator in the Work?
5. Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below?
6. What Is Support in the Torah, in the Work?
7. What Is, “A Habit Becomes a Second Nature,” in the Work?
8. What Is the Difference between a Shade of Kedusha and a Shade of Sitra Achra?
9. What Are Three Things that Broaden One’s Mind in the Work?
10. What Is “Hurry, My Beloved,” in the Work?
11. Joy with Trembling
12. The Essence of Man’s Work
13. A Pomegranate
14. What Is the Exaltedness of the Creator?
15. What Is Other Gods in the Work?
16. What Is the Day of the Lord and the Night of the Lord, in the Work?
17. What Does It Mean that the Sitra Achra Is Called “Malchut without a Crown”?
18. My Soul Shall Weep in Secret – 1
19. What Is “The Creator Hates the Bodies,” in the Work?
20. Lishma [for Her sake]
21. When One Feels Oneself in a State of Ascent
22. Torah Lishma
23. You Who Love the Lord, Hate Evil
24. He Will Save Them from the Hand of the Wicked
25. Things that Come from the Heart
26. One’s Future Depends and Is Tied to Gratitude for the Past
27. What Is “The Lord Is High and the Low Will See”? - 1
28. I Shall Not Die but Live
29. When Thoughts Come to a Person
30. The Most Important Is to Want Only to Bestow
31. Anyone Who Pleases the Spirit of the People
32. A Lot Is an Awakening from Above
33. The Lots on Yom Kippur and with Haman
34. The Advantage of a Land
35. Concerning the Vitality of Kedusha
36. What Are the Three Bodies in Man?
37. An Article for Purim
38. The Fear of God Is His Treasure
39. And They Sewed Fig Leaves
40. What Is the Measure of Faith in the Rav?
41. What Is Greatness and Smallness in Faith?
42. What Is the Acronym Elul in the Work?
43. Concerning Truth and Faith
44. Mind and Heart
45. Two Discernments in the Torah and in the Work
46. The Domination of Israel over the Klipot
47. In the Place Where You Find His Greatness
48. The Primary Basis
49. The Most Important Are the Mind and the Heart
50. Two States
51. If You Encounter This Villain
52. A Transgression Does Not Extinguish a Mitzva
53. The Matter of Limitation
54. The Purpose of the Work – 1
55. Haman from the Torah, from Where?
56. Torah Is Called Indication
57. Will Bring Him Closer to His Will
58. Joy Is a “Reflection” of Good Deeds
59. Concerning the Rod and the Serpent
60. A Mitzva that Comes through Transgression
61. Round About Him It Storms Mightily
62. Descends and Incites, Ascends and Complains
63. I Was Borrowed on, and I Repay
64. From Lo Lishma, We Come to Lishma
65. Concerning the Revealed and the Concealed
66. Concerning the Giving of the Torah – 1
67. Depart from Evil
68. Man's Connection to the Sefirot
69. First Will Be the Correction of the World
70. With a Mighty Hand and with Fury Poured Out
71. My Soul Shall Weep in Secret – 2
72. Confidence Is the Clothing for the Light
73. After the Tzimtzum
74. World, Year, Soul
75. There Is a Discernment of the Next World, and There Is a Discernment of This World
76. On All Your Offerings You Shall Offer Salt
77. One's Soul Shall Teach Him
78. The Torah, the Creator, and Israel Are One
79. Atzilut and BYA
80. Concerning Achor be Achor
81. Concerning Raising MAN
82. The Prayer that One Should Always Pray
83. Concerning the Right Vav and the Left Vav
84. What Is “He Drove the Man Out of the Garden of Eden so He Would Not Take from the Tree of Life”?
85. What Is the Fruit of a Citrus Tree, in the Work?
86. And They Built Arei Miskenot
87. Shabbat Shekalim
88. All the Work Is Only Where There Are Two Ways – 1
89. To Understand the Words of The Zohar
90. In The Zohar, Beresheet
91. Concerning the Replaceable
92. Explaining the Discernment of Luck
93. Concerning Fins and Scales
94. And You Shall Keep Your Souls
95. Concerning Removing the Foreskin
96. What Is Waste of Barn and Winery, in the Work?
97. Waste of Barn and Winery
98. Spirituality Is Called That Which Will Never Be Lost
99. He Did Not Say Wicked or Righteous
100. The Written Torah and the Oral Torah – 1
101. A Commentary on the Psalm, “For the Winner over Roses”
102. And You Shall Take You the Fruit of a Citrus Tree
103. Whose Heart Makes Him Willing
104. And the Saboteur Was Sitting
105. A Bastard Wise Disciple Precedes a Commoner High Priest
106. What the Twelve Challahs on Shabbat Imply
107. Concerning the Two Angels
108. If You Leave Me One Day, I Will Leave You Two
109. Two Kinds of Meat
110. A Field that the Lord Has Blessed
111. Breath, Sound, and Speech
112. The Three Angels
113. The Eighteen Prayer
114. Prayer
115. Still, Vegetative, Animate, and Speaking
116. He Who Said, “Mitzvot Do Not Require Intention”
117. You Labored and Did Not Find, Do Not Believe
118. To Understand the Matter of the Knees Which Have Bowed to Baal
119. That Disciple Who Learned in Secret
120. The Reason for Not Eating Nuts on Rosh Hashanah
121. She Is Like Merchant-Ships
122. Understanding What Is Written in Shulchan Aruch
123. His Divorce and His Hand Come as One
124. A Shabbat of Beresheet and of the Six Thousand Years
125. He Who Delights the Shabbat
126. A Sage Comes to Town
127. The Difference between Core, Self, and Added Abundance
128. Dew Drips from that Galgalta to Zeir Anpin
129. The Shechina in the Dust
130. Tiberias of Our Sages, Good Is Your Sight
131. Who Comes to Purify
132. In the Sweat of Your Face Shall You Eat Bread – 1
133. The Lights of Shabbat
134. Wine that Causes Drunkenness
135. Clean and Righteous Do Not Kill
136. The Difference between the First Letters and the Last Letters
137. Zelophehad Was Gathering Wood
138. Concerning Fear that Sometimes Comes Upon a Person
139. The Difference between the Six Workdays and Shabbat
140. How I Love Your Torah
141. The Holiday of Passover
142. The Essence of the War
143. Only Good to Israel
144. There Is a Certain People
145. What Is He Will Give Wisdom Specifically to the Wise
146. A Commentary on The Zohar
147. The Work of Reception and Bestowal
148. The Scrutiny of Bitter and Sweet, True and False
149. Why We Need to Extend Hochma
150. Sing unto the Lord, for He Has Done Pride
151. And Israel Saw the Egyptians
152. For Bribe Blinds the Eyes of the Wise
153. A Thought Is a Result of the Desire
154. There Cannot Be an Empty Space in the World
155. The Cleanness of the Body
156. Lest He Took from the Tree of Life
157. I Am Asleep but My Heart Is Awake
158. The Reason for Not Eating at Each Other's Home on Passover
159. And It Came to Pass in the Course of Those Many Days
160. The Reason for Concealing the Matzot
161. Concerning the Giving of the Torah – 2
162. Concerning the Hazak We Say After Completing the Series
163. What the Authors of The Zohar Said
164. There Is a Difference between Corporeality and Spirituality
165. An Explanation to Elisha's Request of Elijah
166. Two Discernments in Attainment
167. The Reason Why It Is Called Shabbat Teshuva
168. The Customs of Israel
169. Concerning a Complete Righteous
170. You Shall Not Have in Your Pocket a Big Stone
171. In The Zohar, Emor – 1
172. The Matter of Preventions and Delays
173. Why We Say LeChaim
174. Concealment
175. And If the Way Be Too Far for You
176. When Drinking Brandy after the Havdala
177. Atonements
178. Three Partners in Man
179. Three Lines
180. In The Zohar, Emor – 2
181. Honor
182. Moses and Solomon
183. The Discernment of Messiah
184. The Difference between Faith and Intellect
185. The Uneducated, the Fear of Shabbat Is on Him
186. Make Your Shabbat a Weekday, and Do Not Need People
187. Choosing Labor
188. All the Work Is Only Where There Are Two Ways – 2
189. The Action Affects the Thought
190. Every Act Leaves an Imprint
191. The Time of Descent
192. The Lots
193. One Wall Serves Both
194. The Complete Seven
195. Rewarded - I Will Hasten It
196. A Grip for the External Ones
197. Book, Author, Story
198. Freedom
199. To Every Man of Israel
200. The Hizdakchut of the Masach
201. Spirituality and Corporeality
202. In the Sweat of Your Face Shall You Eat Bread – 2
203. Man's Pride Shall Bring Him Low
204. The Purpose of the Work - 2
205. Wisdom Cries Out in the Streets
206. Faith and Pleasure
207. Receiving in order to Bestow
208. Labor
209. Three Conditions in Prayer
210. A Sightly Flaw in You
211. As Though Standing before a King
212. Embrace of the Right, Embrace of the Left
213. Acknowledging the Desire
214. Known in the Gates
215. Concerning Faith
216. Right and Left
217. If I Am Not for Me, Who Is for Me?
218. The Torah and the Creator Are One
219. Devotion
220. Suffering
221. Multiple Authorities
222. The Part Given to the Sitra Achra to Separate It from the Kedusha
223. Clothing, Sack, Lie, Almond
224. Yesod de Nukva and Yesod de Dechura
225. Raising Oneself
226. The Written Torah and the Oral Torah – 2
227. The Reward for a Mitzva–a Mitzva
228. Fish before Meat
229. Haman Pockets
230. The Lord Is High and the Low Will See - 2
231. The Purity of the Vessels of Reception
232. Completing the Labor
233. Pardon, Forgiveness, and Atonement
234. He Who Ceases Words of Torah and Engages in Conversation
235. Looking in the Book Again
236. My Adversaries Curse Me All the Day
237. For Man Shall Not See Me and Live
238. Happy Is the Man Who Does Not Forget You and the Son of Man Who Exerts in You
239. The Difference between Mochin of Shavuot and that of Shabbat at Minchah
240. Seek Your Seekers when They Seek Your Face
241. Call Upon Him When He Is Near
242. What Is the Matter of Delighting the Poor on a Good Day, in the Work?
243. Examining the Shade on the Night of Hosha’ana Rabbah
244. All the Worlds
245. Prior to the Creation of the Newborn
246. An Explanation about Luck
247. A Thought Is Regarded as Nourishment
248. Let His Friend Begin
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Baal HaSulam/Shamati
If You Leave Me One Day, I Will Leave You Two

108. If You Leave Me One Day, I Will Leave You Two

I heard in 1943, Jerusalem

Every person is remote from the Creator with the quality of reception in him. But he is remote simply because of the will to receive in him. However, since that person does not crave spirituality, but worldly pleasures, his distance from the Creator is one day, meaning a distance of a day, which means that he is far from Him in only one aspect—in being immersed in the will to receive the desires of this world.

However, when a person brings himself closer to the Creator, and dismisses reception in this world, he is then considered close to the Creator. But if he later fails in the reception of the next world, he is then far from the Creator because he wants to receive the pleasures of the next world, and also falls into reception of pleasures of this world, too. It follows that now he has become remote from the Creator by two days: 1) by receiving pleasures in this world, to which he has fallen again, and 2) since he now has the desire to receive the crown of the next world. This is because by engaging in Torah and Mitzvot [commandments], he forces the Creator to reward him for his work in Torah and Mitzvot.

It turns out that in the beginning he walked one day and drew closer to serving the Creator, and afterward he walked two days backwards. Thus, now that person has become needy of two types of reception: 1) of this world, 2) of the next world. Thus, he has been walking in the opposite state.

The advice for this is to always go by the path of Torah, which means to bestow. The order should be that first one must be careful with the two bases: 1) the making of the Mitzva [commandment], 2) the sensation of pleasure from the Mitzva. One should believe that the Creator derives pleasure when we keep His commandments.

It therefore follows that one should keep the Mitzva in practice, and believe that the Creator derives pleasure from the lower one keeping His Mitzvot. In this there is no difference between a big Mitzva and a small Mitzva. That is, the Creator derives pleasure even from the smallest act that is done for Him.

Afterward, there is a result, which is the main goal that one should see to. In other words, a person should feel delight and pleasure in causing contentment to his Maker. This is the main emphasis of the work, and this is called “serve the Lord with gladness.” This should be the reward for one’s work, to receive delight and pleasure in having been rewarded with delighting the Creator.

This is the meaning of “The stranger that is in the midst of you shall rise above you higher and higher; … He shall lend to you, and you shall not lend to him.” The “stranger” is the will to receive (when beginning to serve the Creator, the will to receive is called “stranger.” And prior to that, it is a complete gentile).

“He shall lend to you.” When he gives strength for work, he gives the strength by way of lending. This means that when a day in Torah and Mitzvot has passed, although he did not receive the reward instantaneously, he still believed him that afterward he would pay for the powers for the work that he gave him.

Hence, after the day’s work he comes to him and asks for the debt that he had promised him, the reward for the powers that the body gave him in order to engage in Torah and Mitzvot. But he does not give him so the stranger cries, “What is this work? Working without reward?” Hence, afterward, the stranger does not want to give Israel the strength to work.

“And you shall not lend to him.” If you give him food and ask that he will give you strength to work, then he tells you that he has no debt to pay you for the food that you are giving him since “Previously, I gave you the strength for the work on condition that you would buy me possessions. Hence, what you are giving me now is all according to the previous condition. Therefore, now you come to me to give you more strength for the work, so that you will bring me new possessions?”

So the will to receive has grown clever and uses its cleverness to calculate the profitability of the matter. Sometimes he says that he is content with little, that the possessions he has are enough, so he does not want to give him strength. And sometimes he says that the way you are going in now is dangerous, and perhaps your efforts will be in vain. Sometimes, he tells him that the effort is greater than the reward; hence, I will not give you strength to work.

Then, when one asks him for strength to walk in the path of the Creator, in order to bestow, and that everything will be only to increase the glory of Heaven, he says, “What will I get out of it?” Then he comes with the famous arguments, such as “Who” and “What,” meaning “Who is the Lord that I should obey His voice?” as Pharaoh’s argument, or “What is this work for you?” as the argument of the wicked.

All this is because he has a just argument, that this is what they had agreed between them. And this is called, “if you do not obey the voice of the Lord,” then he complains because he does not keep the conditions.

But when you obey to the voice of the Creator, meaning right at the entrance (entrance is a constant thing because every time he has a descent he must begin anew. This is why it is called an “entrance.” Naturally, there are many exits and many entrances) he tells his body, “Know that I want to begin to serve the Creator and my intention is only to bestow and not to receive any reward. You should not hope that you will receive anything for your efforts, but it is all in order to bestow.”

And if the body asks, “What is your benefit from this work?” meaning, “Who receives this work, that I want to exert and toil?” Or he asks more simply, “For whose sake am I working so hard?” The reply should be, “I have faith in the sages, and they said that I should believe in abstract faith, above reason, that the Creator has so commanded us, to take upon ourselves faith, that He commanded us to keep Torah and Mitzvot. And we should also believe that the Creator derives pleasure when we keep the Torah and Mitzvot with faith above reason. Also, one should be glad at the Creator’s pleasure from his work.”

Thus, there are four things here:

  1. Believing in the sages, that what they said is true.

  2. Believing that the Creator commanded to engage in Torah and Mitzvot only through faith above reason.

  3. There is joy when the creatures keep the Torah and Mitzvot on the basis of faith.

  4. One should receive delight, pleasure, and gladness from having been rewarded with pleasing the King. And the measure of the greatness and the importance of man’s work is measured by the measure of joy that one derives during his work. This depends on the measure of faith that one believes in the above.

It follows that when you obey the voice of the Creator, all the powers that he receives from the body are not considered receiving a loan from the body, which one should return, as in “If you do not obey the Lord.” And if the body asks, “Why should I give you strength to work when you promise me nothing in return?” he should answer, “Because this is what you were made for, and what can I do if the Creator hates you, as it is written in The Zohar, that the Creator hates the bodies.”

Moreover, when The Zohar says that the Creator hates the bodies, this refers specifically to the bodies of the servants of the Creator, since they want to be eternal receivers, as they want to receive the crown of the next world, too.

And this is considered, “and you shall not lend.” This means that you do not have to give anything for the strength that the body gave you for the work. But if you lend it, if you give it any pleasure, it is only as a loan, and it should give you strength to work in return, but not for free.

It must always give you strength, meaning for free. You do not give it any pleasure and you always demand of it to have strength for the work, since “the borrower is servant to the lender.” Thus, it will always be the servant and you will be the master.